(Slideshare) lesson# 13-tauhid-sifat -(the 20 attributes) 7-july-2012.pot

IN THE NAME OF ALLAH
MOST COMPASIONATE
MOST MERCIFUL
LESSON # 13
“INTRODUCTION TO THE
M
LE
ODU E
S
STUDY OF TAUHEED”
A NEW -COUR Intermediate Level Islamic course in English for Adults
CH ]
BAT [2012 conducted by Ustaz Zhulkeflee Hj Ismail

IT CAN ALSO BE A
16 weekly class started from: 3 March 2012
REFRESHER COURSE FOR
Every Saturday night @ 8pm – 10pm MUSLIM PARENTS,
Wisma Indah, 450 Changi Road, EDUCATORS, IN
#02-00 next to Masjid Kassim CONTEMPORARY
SINGAPORE.
OPEN TO ALL
For further information and registration contact
E -mail : ad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279

Using curriculum he has developed especially for English-speaking
Muslim converts and young English-speaking Adult Muslims.

“To seek knowledge is obligatory upon every Muslim (male & female)”
REVISED @ JUNE 2012)
All Rights Reserved© Zhulkeflee Hj Ismail (2012)

TO CONTINUE

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

This is one of the traditional approaches in ensuring the
understanding of attributes of Allah, amongst Muslims
who are exposed to other religious or philosophical views,
does not deviate from that of the pious predecessors
(Salafus-Soleheen)

TO CONTINUE


 In man’s reliance upon rationalising to understand the
‘nature’ of God, they may be prone to error which, if left
unguided, may lead to grave consequences.
 Although mankind may discern the existence of God – the
Supreme Being, Creator of every creations, yet knowledge
about who that Supreme Being is (what are His names,
attributes etc.), must come from God Himself.


 Islamic scholars responded by stipulating the ‘criteria’ or
guideline for using reason (‘AQLIYYAH) in theology, which
must also be substantiated with textual basis in
Revelations (NAQLIYYAH).
 Without which, man’s tendencies towards speculating
with anthropomorphic imaginings may occur.


“.. in it (Al-Qur’an) are AAYAT MUHKAMAT - verses
basic or fundamental (of established meaning); they
are the FOUNDATION OF THE BOOK: others are
AAYAT MUTASHAABIHAT – verses not of well-
established meaning.”


AAYAT MUHKAMAT – FOUNDATION OF MESSAGE

Say: He is Allah the One and Only; Allah, the Eternal,
Absolute; He begetteth not, nor is He begotten; And
there is none like unto Him.
(Qur’an: Surah al-Ikhlas: 112: 1-4)



"No vision can encompass Him, whereas He
encompasses all vision: for He alone is
unfathomable (latif ) *, all-aware."
(Q: An'am: 6: 103)

* The term 'latif' in ( ُ ‫ ) ٱلّ ِي‬denotes something that is extremely
‫لط ف‬
subtle in quality, and therefore intangible and unfathomable.
Whenever this term occurs in the Qur'an with reference to God
in conjunction with the adjective 'khabir' ("all aware"), it is
invariably used to express the idea of His inaccessibility to human
perception, imagination or comprehension, as contrasted with His
Own all-awareness.



"There is nothing like unto Him, and yet He
alone is all-hearing, all-seeing."*
(Q: As-Shura 42 : 11)

* The Oneness and Absolute Uniqueness of God is stressed here.
In the phrase "there is nothing like unto Him " implies that He
is fundamentally - not merely in His attributes "different" from
anything that exists or could exist, or anything that man can
conceive or imagine or define.



Thus, even the "how " of His being "different" from
everything else is beyond the categories of human thought.

Therefore, the concern in Islamic theology is not in trying to
discern His Essence (Dzat), which is an impossibility due to
human imperfection and limitation. But we are encourage to
know Him by way of His attributes and other Signs (Aayat).


SIFAT NAF-SIYYAH

When we contemplate the ‘Divine Being’ we refer to as God (Allah),
His Existence (Wujud) is an attribute (Sifat) which is inseparable from
being regarded also as His Essence (Dzat).

Thus the term “Sifat Nafsiyyah ” means “Attribute which is also the
Essence”. Another term used is “Sifat Tsubutiyya” – the “Established
or immutable attribute”

ALLAH’S ATTRIBUTE (SIFAT) WHICH IS ALSO HIS ESSENCE (DZAT)


EXISTENCE

WUJUD

 There are countless ways to verify the existence of God. When
Muslim acknowledges God’s existence, by this he is also certain of
what God is not – i.e. anything antithetical to this notion is rejected as
absurd, and cannot be attributed to God.



EXISTENCE

WUJUD

 A Muslim’s belief is one of conviction, once established, it
must not be left to uncertainty or doubts. Even if one do not
fully know what a thing is, he can be regarded to essentially
know it sufficiently, only by way of denying what, it is not.



“Such is Allah, your Lord. There is no God save Him, the
Creator of all things, so worship Him. And He takes care
of all things.”
(Q: An’am : 6: 102)

AMONGST OTHERS


“Were they created of nothing, or were they themselves
the creators? Or did they create the heavens and the
earth? Nay, they have no firm belief.”
(Qur’an: Tur : 6: 35-36)

AMONGST OTHERS


 Our very own existence, and existence of creations cannot be
denied.

 From whence do these creations emanate? If it comes from
yet another creation, then it still has not resolve the question as
to who is the initial Creator, leading to a never ending loop of
questioning (talsalsul) – an absurdity.

 The only logical answer would be that it must have come from
the First Cause (God, Creator), Who alone is not part of creation.


S
SONI NG :
H E REA reasons)
LE OF T seven
EX AMP s for all
ONE to slide
r
(refe


FIRSTLY :

By unwavering mathematical law we can prove that our universe was
designed and executed by a great engineering Intelligence.

Suppose you put ten coins, marked from one to ten, into your pocket
and give them a good shuffle. Now try to take them out in sequence
from one to ten, putting back the coin each time and shaking them all
again.


FIRSTLY :

• Mathematically we know that your chance of first drawing number
one is one in ten; of drawing one and two in succession, one in 100; of
drawing one, two and three in succession, one in a thousand, and so
on; your chance of drawing them all, from one to number ten in
succession, would reach the unbelievable figure of one chance in ten
thousand million.


• FIRSTLY :

• By the same reasoning, so many exacting conditions are necessary for
life on earth that they could not possibly exist in proper relationship by
chance.

• The earth rotates on its axis at one thousand miles an hour; if it turned
at one hundred miles an hour, our days and nights would be ten times as
long as now, and the hot sun would then burn up our vegetation during
each long day while in the long night any surviving, sprout would freeze.


FIRSTLY :

• Again, the sun, source of our life, has a surface temperature of 12,000
degrees Fahrenheit, and our earth is just far enough away so that this
"eternal fire" warms us just enough and not too much! If the sun gave
off only one-half its present radiation, we would freeze, and if it gave
half as much more, we would roast.


FIRSTLY :

• The slant of the earth, tilted at an angle of 23 degrees, gives us our
seasons; if it had not been so tilted, vapours from the ocean would
move north and south, piling up for us continents of ice.


FIRSTLY :

• If our moon was, say, only 50 thousand miles away instead of its actual
distance our tides would be so enormous that twice a day all continents
would be submerged; even the mountains would soon be eroded away.


FIRSTLY :

• If the crust of the earth had been only ten feet thicker, there would
be no oxygen without which animal life must die. Had the ocean
been a few feet deeper, carbon dioxide and oxygen would have
been absorbed and no vegetable life could exist.


FIRSTLY :

• Or if our atmosphere had been thinner, some of the meteors, now
burned in space by the million every day, would be striking all parts
of the earth, starting fires everywhere.

• Because of these, and host of other examples, there is not one
chance in millions that life on our planet is an accident!

AND THERE ARE SIX OTHER REASONS …. Refer to separate slides

“We are still in the dawn of the scientific age and every
increase of light reveals more brightly the handiwork of an
intelligent Creator. In the 90 years since Darwin we have
made stupendous discoveries; with a spirit of scientific
humility and of faith grounded in knowledge we are
approaching even nearer to an awareness of God. For
myself, I count seven reasons for my faith" :

Mr. A. Cressy Morrison,
former President of the New York Academy of Sciences


“Whatever is in the heavens and on earth,

doth declare the Praises and Glory of Allah―

the Sovereign, the Holy One,

the Exalted in Might, the Wise.”


What Allah says is indeed true.

Any who can sincerely think; who can observe many such
wonderful signs – having knowledge of such complexity; and of
how amazingly equipped some of these are; their ability to
function in such a manner, etc. - and these things are not able to
directly manage themselves, but somehow are being managed -
surely, we have to concede of the power of Allah, the Creator


• Who created and designed them? and Whose power Sustains
and continue to manifest a Will over them ?

• To deny existence of God - this is sheer arrogance and surely
preposterous for this would then merely ascribe it to 'nature'.

• And what is 'nature'? An unknown entity, devoid of any
attribution of Will nor intelligence. Yet they imply that it (nature)
alone can sustain us ... !??


• How stubbornly foolish are the deniers of truth ! Nay, if we sincerely
look within our heart and mind, especially reinforced and supported
by our pure intuition (FITRAH ), these evidence prove clearly of the
existence of an absolute Creator and Sustainer.

• And there can only be One Who is the Absolute - and to deny this is
to conceal or cover an obvious truth (the attitude termed ‘KUFR‘ ).

Na-'uu-dzu bil-laah min dzaa-lik!


SIFAT SAL-BIYYAH

 The term “Sifat Sal-biyyah ” means “Negating attributes”,

 By which, we Muslims are taught to negate attributes that is
opposite to these, to be attributed to God.

ALLAH’S DISTINCTIVE ATTRIBUTES (SIFAT) -NEGATING OTHERS


SIFAT SAL-BIYYAH

 This is because, when we say God ‘exist’, and at the same
time we are applying this term ‘exist’ also to ourselves or to
creations, if we do not therefore differentiate the Divine from the
created regarding this (concept of existence), it would constitute
‘shirk ’ (setting up partner or partners) to Allah, Who Alone is
(God) Divine.



SIFAT SAL-BIYYAH

 Thus, the logical process towards ensuring we do not ascribe
partners to Allah is to differentiate the meaning of His Existence
(Wujud) from that of others.

 So what are these unique attributes that is exclusive to God’s
existence?



EXISTENCE

QIDAM

ETERNITY - FOREVER EXISTING
WITHOUT ANY BEGINNING

 Our understanding of “existence” must be differentiated when
applied to God. Firstly, Allah is the creator of our ‘notion’ of time, thus
only Allah alone has existed without any beginning (forever existing).
Whose existence is (WAJIB-AL-WUJUD) essential ,to the existence of
creations – i.e. termed ‘contingent existence’ - (MUMKIN-AL-WUJUD).


“He (Allah) is the First and the Last”
(Qur’an: Hadid : 57: 3)

AMONGST OTHERS


EXISTENCE

BAQA’

EVERLASTINGNESS –
ETERNALLY WITHOUT END

 As our understanding of “existence” must be differentiated when
applied to God, therefore secondly, Allah alone is Absolute and will
always exist without any ending (forever existing). All other existence
(i.e. in creations) is only contingent existence (MUMKIN AL-WUJUD)
which may cease, dependent upon the Will of Allah.


“But will abide (forever) the Face of thy Lord― full of
Majesty, Bounty and Honour.”
(Qur’an: Ar-Rahmaan: 55: 27)


EXISTENCE

MUKHALA-FATUHU-LIL-
HAWADITH

DIFFERENT FROM ANYTHING WHICH
IS REGARDED AS NEW (CREATION)

 Muslim holds the belief that we cannot attribute to Allah similar
attributes like those possessed by creations. Any descriptions in
the Qur’an and As-Sunnah which use metaphors or allegorical
verses (ayat mutashabbiha) for Allah, must not be taken as literal or
regarded as having a decisive meaning.


“There is nothing whatever like unto Him”
(Qur’an: Shura: 42: 11)

AMONGST OTHERS


“He begetteth not, nor is He begotten; And there
is none like unto Him.”
(Qur’an: al-Ikhlas: 112: 3-4)

AMONGST OTHERS


EXISTENCE

QIYAA-MUHU-BI-NAFSIHI

HE EXISTED BY HIMSELF
(WITHOUT NEED FOR OTHERS)

 Men’s tendencies towards anthropomorphic attributions to God is
to be refuted. Allah alone is God, the One Being who is Absolute and
utterly transcends the notion of ever needing a cause, other than in
and by Himself.


“O ye men! it is ye that have need of Allah: but Allah is
the One Free of all wants, Worthy of all praise.”
(Qur’an: Faatir: 35: 15)

AMONGST OTHERS


EXISTENCE

WAH-DAA-NIYAH

ABSOLUTE ONENESS

 In our understanding Allah - His attributes (sifaat ), His Names
(asma’) and His Acts (Af’al ); we do not in any way negate His
Absolute Oneness. Allah being the Absolute One, indivisible, Infinite
Being – having no partners, etc. is fundamental in the Islamic Creed.


“Say: He is Allah the One and
Only;.”
(Qur’an: al-Ikhlas: 112: 1)

AMONGST OTHERS


“And your God is one God; there is no god but He Most
Gracious, Most Merciful.”
(Qur’an: Baqarah: 2: 163)

AMONGST OTHERS


“If there were in the heavens and the earth, other gods
besides Allah, there would have been ruin in both! But glory
to Allah the Lord of the Throne: (High is He) above what they
attribute to Him! .”
AMONGST OTHERS


“They disbelieve who say: Allah is one of three in a Trinity:
for there is no god except One God. .”
(Qur’an: Maa-idah: 5: 72)

AMONGST OTHERS


SIFAT MA-’AANIY

 The term “Sifat Ma’aaniy ” would mean “Attributing with the
meaning of”.

 While “Existence” is both Allah’s attribute (Sifat) and essence
(Dzat), there are other meaningful attributes which we may know
Allah with, and generally understood.


SIFAT MA-’AANIY

 And in the Revealed texts too, such words are also being used.
It is in the meaning (not essence) of these words that we may
conceive. But, our conception of these meanings remains only as
‘allegorical’ or ‘metaphors’ for we cannot claim to know the full
Reality of God’s attributes.
 Yet we also cannot deny God of not having these attributes
because that would be ridiculous and absurd.


EXISTENCE

QUDRAH

POSSESSING POWER

 Certainly Allah is all-powerful. Thus, we regard as absurdity for
any one to entertain the assertion of God as having attributes of
weakness, impotent etc.


“For verily, Allah hath power over all
things.”

AMONGST OTHERS


EXISTENCE

IRAADAH

POSSESSING WILL

 Certainly Allah possesses ‘Will’. Thus, we regard as absurdity for
any one to entertain the misconception of God without a Will,
incapable of decree and decision, inconsequential, uncreative, etc.


“For verily, your Lord is the (sure) Accomplisher of
what He wills (plans).”
(Qur’an: Hud: 2: 107)

AMONGST OTHERS


“Verily, when He (Allah) intends a thing,
His command is ‘Be’ and it is!”
(Qur’an: Ya Seen: 36: 82)

AMONGST OTHERS


EXISTENCE

‘ILMUN

KNOWING

 Certainly Allah is all-knowing. Thus, we regard as absurdity for
any one to entertain the assertion of God as being ignorant,
forgetful, etc.


“He is Allah, than Whom there is no other God, the
Knower of the Invisible and the Visible. He is the
Beneficent, Merciful. “
(Qur’an: Hashr: 59: 22)

AMONGST OTHERS


“For Allah has full knowledge of all things. “

(Qur’an: Ankabut: 29: 62)

AMONGST OTHERS


EXISTENCE

HAYAAT

LIVING

 Certainly Allah is the Ever-Living. Thus, we regard as
absurdity for any one to entertain the assertion of God who is
dead or who can die.


“Allah! There is no Allah but He―the Living,
the Self-Subsisting Eternal.“
(Qur’an: Aali ‘Imran: 3: 2)

AMONGST OTHERS


“He is the living (One): There is no god but He: Call upon
Him giving Him sincere devotion.“
(Qur’an: Mu’min (Ghafir): 3: 65)

AMONGST OTHERS


EXISTENCE

SAM’UN

HEARING

 Certainly Allah is all-Hearing. Thus, we regard as absurdity for
any one to entertain the ridiculous assertion of God as being deaf,
deprived or obstructed from hearing etc.


“For verily, Allah is He who hears and knows all
things.”
(Qur’an: An-Nisa’: 4: 148)

AMONGST OTHERS


EXISTENCE

BASWARUN

SEEING

 Certainly Allah is All-Seeing. Thus, we regard as absurdity for
any one to entertain the ridiculous assertion of God as being
blind, or that things can be concealed or hidden from Him, etc.


“There is nothing whatever like unto Him, and He is
the One that hears and sees (all things).”
(Qur’an: Shura: 42: 11)

AMONGST OTHERS


“Verily Allah knows the unseen of the heavens and
the earth: and Allah sees well all that ye do.”
(Qur’an: Hujurat: 49: 18)

AMONGST OTHERS


EXISTENCE

KALAAMUN

SPEECH

 Certainly Allah possesses Speech. Thus, we regard as absurdity
for any one to entertain the foolish assertion of God as being dumb,
unable to communicate, etc.


“And to Moses Allah spoke direct.―.”
(Qur’an: An-Nisa’: 4: 164)

AMONGST OTHERS


“We have, without doubt sent down the Message
(Al-Qur’an) ; and We will assuredly guard it (from
corruption).”
(Qur’an: Hijr: 15: 9)

AMONGST OTHERS


“Al-Qur’an is the speech of Allah, it is not from
amongst creations (makhluq).” *

(Hadith of Prophet Muhammad s.a.a.w.)

AMONGST OTHERS


Although the thirteen essential attributes is regarded as
sufficient, the tendency to regard Allah (God) as being
remote being transcendent – as though unrelated to our
existence, Islamic scholars added these seven more
attributes to refute such absurd notions, i.e. to re-assert
the Ever presence of Allah’s existence, in man’s life.


This is because our understanding of God’s existence is
beyond the notion of transcendent or immanent which
our mind may tend to imagine. For some may regard
God as a Being, totally detached and uninvolved is
man’s existence. They may regard His attributes as
mere potentials, thus these additional seven attributes
remove the fallacy.


SIFAT MA-’ANAWIYAH

 The term “Sifat Ma’nawiyyah ” would mean “Attributing the
full and relevant consequence from those meanings” to God.

 We tend to think of God’s existence as being on a different
plane from ours, and thus despite knowing His attributes, some
assume that God has no direct relation to our present life on this
earth.



 For example, although one can understand God to be endowed
with power, having a Will, Knowing, Living, Hearing, Seeing and
Speaking, there may be people who erroneously assume these as
mere potentialities of God.

 But, some may doubt by still asking: “can God only be said to be
‘having these attributes’ or does He (even ‘now’) ever manifesting
those attributes?”



 This possibility of it being ambiguous as some people
perhaps may regard God’s existence to be detached from their
own, therefore, majority of Islamic scholars added these to the
seven previous attributes, to remove that ambiguity.


EXISTENCE

QUDRAH

POSSESSING POWER

KAU-NUHU QAADIRAN

HE IS EVER POWERFUL


EXISTENCE

IRAADAH

POSSESSING WILL

KAU-NUHU MUREEDAN

HE IS EVER WILLING


EXISTENCE

‘ILMUN

KNOWING

KAU-NUHU ‘ALEEMAN

HE IS EVER KNOWING


EXISTENCE

HAYAAT

LIVING

KAU-NUHU HAY-YAN

HE IS EVER ALIVE


EXISTENCE

SAM’UN

HEARING

KAU-NUHU SAMEE-’AN

HE IS EVER HEARING


EXISTENCE

BASWARUN

SEEING

KAU-NUHU BASWEE-RAN

HE IS EVER SEEING


EXISTENCE

KALAAMUN

SPEECH

KAU-NUHU MUTAKAL-LIMAN

HE IS EVER SPEAKING


1 – An attribute which is also the
Essence.
SIFAT NAFSIYYAH

5 – Distinctive (negating) attributes.

SIFAT SAL-BIYYAH

7 – Attributes in the meanings.
SIFAT MA-’AANIY

7 – Attributing full consequence and
relevance to the meanings.
SIFAT MA-’ANAWIYYAH


TO BE CONTINUED -


All welcome to visit my web-blog:

• http://an-naseehah.blogspot.com/
• http://introductiontotauhid.blogspot.com/
• http://oyoubelievers.blogspot.com/
• http://al-amthaal.blogspot.com/
• http://zhulkeflee-archive.blogspot.com/
• http://criteriaforaholybook-quran.blogspot.com/
• http://with-the-truthful.blogspot.com/
• http ://muqaddam-nurul.blogspot.com/

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